few good and wise men try to give expression to it and to realize it in life. The multitude are constrained to follow their example, for the good is in the hearts of all men, often unrecognized but still cherished and willingly obeyed above all things. All law is therefore, based not upon the four known Vedas alone, but on the Veda that is the will of the Righteous One as revealed in the universe and in che conscience of good men.
All human law had its origin in custom. But the Mahabharata like the Law-givers, would not recognize customs that are bad. Origin of Law. It says that Dharma had its origin in good practices and that the unchangeable One is the Lord of Dharma, probably meaning thereby that the Divine Providence so regulates the customs of men that they are always tending towards the perfect Divine Law. Certain practices first came to be recognized as good by the people and the laws were afterwards made, having for their basis those practices. Notwithstanding the claim to revelation and divine origin of their laws, the Rishis by ordaining that the decision of good men should have the force of law, admitted that their law might be made more perfect, only they would recognize the authority of men that are good, for modifying existing law. The practical effect of this position is that a rule of Hindu Law can be changed only by great inspired teachers and also when a practice, like the Niyoga, comes to be universally condemned by the people at large. A long list of abrogated practices mentioned in the Aditya Purana quoted in this chapter will show how Hindu Law has been modified in course of time.
